When the relation of things is not thus obvious, that is, when the proposition involves the determination of the relation between two or more things whose relations are not intuitively perceived, the mind may sometimes come to a certainty, concerning the relaon, by the interposition of a chain of axioms; that is, of propositions where the relations are intuitively perceived. This is called demonstration.

In all such cases, the mind would perceive the relation, and come to a certainty intuitively, if adequately cultivated and enlarged; or, in other words, all propositions that now, to us, require demonstration, would, to such a cultivation, become mere axioms: consequently, now, where one man sees a mere axiom, another requires demonstration.

But the great mass of our ideas are too imperfect or too complicated to admit of intuitive conclusions; consequently, as to them, we can never arrive at demonstration. Here we substitute facts; and reason, that, as heretofore one certain fact has accompanied another certain fact, so it will be hereafter. This is what the philosophers call analogy. Analogy is thus founded on experience, and is, therefore, far less perfect than intuition or demonstration. That gravitation will always continue is analogical; we do not know it intuitively; nor can we demonstrate it. Analogical propositions are, therefore, to us mere probabilities.

But our knowledge has cognizance of ideas only. These ideas we substitute for the things they represent, in which there is a liability to err. Thus a compound idea is an assemblage of the properties of a thing, and may be incomplete and inadequate; wholly different from any quality in the thing itself. What is our idea of spirit, colour, joy? Yet we may conceive an intelligence so extended as to admit that even analogical problems should become intuitive: with God every thing is intuitively known. But even intuitive propositions sometimes reach beyond our comprehension. Example-a line of infinite length can have no end; therefore, the half of an infinite line would be a line also of infinite length. But all lines of infinite length are of equal length; therefore, the half of an infinite line is equal to the whole. Such fallacies prove that human reason is quite limited and liable to err; and hence the importance of faith in God, in the steadfastness of his laws, and the certainty of their operations "And Jesus answering said unto them, have faith in God." Mark xi. 22. "And when they were come, and had gathered the church together, they

rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles." Acts xiv. 27. "So, then, faith cometh by hearing, and hearing by the word of God." Romans x. 17. That is, by revelation. "Now faith is the substance of things hoped for, the evidence of things not seen." Heb. xi. 1. "But without faith it is impossible to please God; for he that cometh to God must believe that he is, and that he is the rewarder of them that diligently seek him." Heb. xi. 6. "Even so faith, if it hath not works, is dead." James ii. 17. "And he said, I will hide my face from them, I will see what their end shall be; for they are a very froward generation, children in whom there is no faith." Deut. xxxii. 20. To which add Romans xii. 3.

These passages seem to imply an unchangeable reliance on faith and revelation for all knowledge of God, his laws, and our peace hereafter; and we do feel the most heartfelt regret to see those who claim to be religious teachers, laying the foundation for the most gross infidelity.

LESSON V.

ON page 6, Mr. Barnes says

"The work" (his own) "which is now submitted to the public, is limited to an examination of the Scripture argument on the subject of slavery."

Now, if it shall appear that his exertion has universally been to gloss over the Scripture, or strain it into some meaning favourable to abolition, and adverse to its rational and obvious interpretation, the mind will be forced to the conclusion, that his real object has been to hide the "Scripture argument," and to limit his researches by what he may deem to be sound reason and philosophy, and let it be remembered that such has been the constant practice of every infidel writer, who has ever attempted to reconcile his own peculiar theories to the teachings of the holy books.

"And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came." Gen. xii. 5.

"And he entreated Abram well for her sake: and he had sheep, and he-asses, and men-servants (D'yi va abadim, male slaves), and maid-servants (vu shephahoth, female slaves), and she

asses and camels." xii. 16. "But Abram said unto Sarai, Behold thy maid (shiphhathek, female slave) is in thy hand; do unto her as it pleaseth thee. And when Sarai dealt hardly by her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai's maid (y shiph hath, female slave), whence camest thou and whither wilt thou go? And she said, I flee from the face of my mistress Sarai; and the angel of the Lord said unto her, Return to thy mistress and submit thyself unto her hands." Gen. xvi. 6-9.

"And God said unto Abraham, Thou shalt keep my covenant." ***"This is my covenant." *** "And he that is eight days old shall be circumcised among you, every man-child in your generations, he that is born in the house, or bought with money of any stranger which is not of thy seed. He that is born in thy house, and he that is bought with thy money must needs be circumcised; and my covenant shall be in your flesh for an everlasting covenant." Gen. xvii. 9, 10, 12, 13. "And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him." Ver. 27.

หน

"And Abimelech took sheep and oxen, and men-servants (y) va abadim, male slaves), and women-servants ( shephhahoth, female slaves), and gave them unto Abraham." Gen. xx. 14.

"Wherefore she said unto Abraham, Cast out the bond-woman, and her son. For the son of this bond-woman shall not be heir with my son, even with Isaac. And God said unto Abraham, let it not be grievous in thy sight, because of the lad, and because of thy bond-woman." "And also of the son of the bondwoman I will make a nation, because he is of thy seed." Gen. xxi. 10, 12, 13.

* * *

"For it is written that Abraham had two sons, the one by a bond-maid, the other by a free-woman. But he who was of the bond-woman was after the flesh, but he of the free-woman was by promise; nevertheless, what saith the scripture? Cast out the bond-woman and her son, for the son of the bond-woman shall not be heir with the son of the free-woman." Gal. iv. 22, 23, 30.

"And he said, I am Abraham's servant (y ebed, male slave), and the Lord hath blessed my master greatly, and he is become great; and he hath given him flocks and herds, and silver and gold, and man-servants (D) va abadim, and male slaves), and

maid-servants (vu shephahoth, and female slaves), and camels and asses." Gen. xxiv. 34, 35.

"And the man waxed great, and went forward, and grew until he became very great. For he had possession of flocks, and possession of herds, and great store of servants (y va abudda, of slaves), and the Philistines envied him." Gen. xxvi. 13, 14.

"And the man (Jacob) increased exceedingly, and he had much cattle, and maid-servants (in vu shephahoth, and female slaves,) and men-servants (D' va abadim, and male slaves),

and camels and asses." Gen. xxx. 43.

"And I have oxen and asses, flocks, and men-servants (

ve ebed, and male slaves), and women-servants (ve shiphha, and female slaves). And I have sent to tell my lord that I may find grace in thy sight." Gen. xxxii. 5.

Let us now notice how Mr. Barnes treats the records here quoted. He says, page 70—

"Some of the servants held by the patriarchs were 'bought with money.' Much reliance is laid on this by the advocates of slavery, in justifying the purchase, and consequently, as they seem to reason, the sale of slaves now; and it is, therefore, of importance, to inquire, how far the fact stated is a justification of slavery as it exists at present. But one instance occurs, in the case of the patriarchs, where it is said that servants were 'bought with money.' This is the case of Abraham, Gen. xvii. 12, 13. And he that is eight days old shall be circumcised among you, every man-child in your generations; he that is born in the house, or bought with money of any stranger, which is not of thy seed; he that is born in thy house, and he that is bought with thy money, must needs be circumcised.' Compare verses 23, 27. This is the only instance. in which there is mention of the fact that any one of the patriarchs had persons in their employment who were bought with money. The only other case which occurs at that period of the world is that of the sale of Joseph, first to the Ishmaelites, and then to the Egyptians-a case which, it is believed, has too close a resemblance to slavery as it exists in our own country, ever to be referred to with much satisfaction by the advocates of the system. In the case, moreover, of Abraham, it should be remembered that it is the record of a mere fact. There is no command to buy servants or to sell them, or to hold them as property-any more than there was a command to the brethren of Joseph to enter into a negotiation for the sale of their brother. Nor is there any

approbation expressed of the fact that they were bought; unless the command given to Abraham to affix to them the seal of the covenant, and to recognise them as brethren in the faith which he held, should be construed as such evidence of approval.

now.

"The inquiry then presents itself, whether the fact that they were bought determines any thing with certainty in regard to the nature of the servitude, or to the propriety of slavery as practised The Hebrew, in the passages referred to in Genesis, is the born in thy house, and the purchase of silver,' app-mi knath keseph-not incorrectly rendered, 'those bought with money.' The verb a kânâ, from which the noun here is derived, and which is commonly used in the Scriptures when the purchase of slaves is referred to, means to set upright or erect, to found or create. Gen. xiv. 19, 22. Deut. xxxii. 6; to get for oneself, to gain or acquire. Prov. iv. 7, xv. 32; to obtain, Gen. iv. 1; and to buy, or purchase, Gen. xxv. 10; xlvii. 22. In this latter sense it is often used, and with the same latitude of signification as the word buy or purchase is with us. It is most commonly rendered by the words buy and purchase in the Scriptures. See Gen. xxv. 10; xlvii. 22; xlix. 30; 1. 13; Josh. xxiv. 32; 2 Sam. xii. 3; Ps. lxxviii. 54; Deut. xxxii. 6; Lev. xxvii. 24, and very often elsewhere. It is applied to the purchase of fields, of cattle, of men, and of every thing which was or could be regarded as property. As there is express mention of silver or money in the passage before us respecting the servants of Abraham, there is no doubt that the expression means that he paid a price for a part of his servants. A part of them were born in his house;' a part had been bought with money' from 'strangers,' or were foreigners.

"But still, this use of the word in itself determines nothing in regard to the tenure by which they were held, or the nature of the servitude to which they were subjected. It does not prove that they were regarded as property in the sense in which a slave is now regarded as a chattel; nor does it demonstrate that the one who was bought ceased to be regarded altogether as a man; or that it was regarded as right to sell him again. The fact that he was to be circumcised as one of the family of Abraham, certainly does not look as if he ceased to be regarded as a man.

"The word rendered buy or purchase in the Scriptures, is applied to so many kinds of purchases, that no safe argument can be founded on its use in regard to the kind of servitude which existed in the time of Abraham. A reference to a few cases where this